Recueil de lettres et de pièces originales, et de copies de pièces indiquées comme telles dans le dépouillement qui suit.

Contient : 1 « Ce que... Otto von Hoevel, Jahn von Zesthain, Hubert Languet, Heinrich von Schrisspissheim, Heinrich von der Luhr, Wilhelm Rudolf Geckbachel » ont « exposé à Sa Majesté [Charles IX], de la part des princes protestants de la Germanie » ; 2 Lettre de « CATERINE [DE MEDICIS]... à monsieur Brulart, segreteyre d'Estast » ; suivie d'une lettre dudit « BRULART,... De Paris » et « S. Germain en Laye... XXe jour de juillet 1573 » ; 3 Lettre de « CATERINE [DE MEDICIS]... à monseigneur Brulart,... A Paris, ce IIIe decembre » ; 4 Lettre de « AUGUSTE, electeur [de Saxe]... au roy [Charles IX]... De Dressen, ce 20 janvier 1572 » ; 5 Lettre de « CATERINE [DE MEDICIS]... à monseigneur Brulart,... Escrit à Poictiers, le IIme jour de decembre 1575 » ; 6 Lettre de « E[MMANUEL] PHILIBERT [duc DE SAVOIE]... à monseigneur Brulart,... Escript à Turin ; ce IIII 7bre 1575 » ; 7 Lettre de « CATERINE[DE MEDICIS]... à monseigneur Brulart,... Escrit à Poictiers, le XVIe jour de decembre 1575 » ; 8 Lettre de « CATERINE[DE MEDICIS]... à monseigneur Brulart,... Escript à Bloys, ce XXIIe octobre 1575 » ; 9 « Les Moiens que la royne, mere du roy... CATERINE DE MEDICIS]... propose pour satisfaire et faire fournir au duc Jehan Casimir les deniers qui lui ont esté promictz... Faict à Sens, le XVIme jour de may 1576 » ; 10 Lettre du Sr « DE MORVILLIER,... à la royne, mere du roy [Catherine de Médicis]... De Bloys, le XI d'avril 1573 » ; 11 Lettre de « CHARLES » IX à « monseigneur de Vulcob,... Escript au chasteau de Boulongne, le XVIe jour de juing 1572 » ; 12 Lettre de « CATERINE [DE MEDICIS]... à monseigneur de Vulcob, gentilhomme ordinaire de la chambre du roy... Escript à Paris, le XVIIme jour de juing 1576 » ; 13 Lettre de « BRULART,... à monseigneur de Vulcob,... De Paris, ce XVIIe jour de juing 1576 » ; 14 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le XVIIe jour de juing 1576 » ; 15 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le XVIIe jour de may 1576 » ; 16 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le XVIIIe jour de juillet 1576 » ; 17 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le IXe jour de may 1576 » ; 18 Lettre, avec chiffre et déchiffrement, de « CHARLES [IX]... à monseigneur de Vulcob,... Escript à St Ligier, le VIIe jour de mars 1573 » ; 19 Note de CHARLES IX sur les affaires de Pologne ; 20 Lettre de « BRULART,... à monseigneur de Vulcob,... De Paris, ce XIIIIe jour de juing 1576 » ; 21 Lettre de « BRULART,... à monsieur de Vulcob,... De Paris, ce XIXe jour de juillet 1576 » ; 22 Lettre de « BRULART,... à monsieur de Vulcob,... De Paris, ce deuxiesme jour de juing 1576 » ; 23 « Memoire » de « CHARLES [IX] au Sr de Schombert » [envoyé vers l'électeur de Saxe]... Faict à Chenonceau, le XXVIIIe jour d'aoust 1571 » ; 24 Lettre de « BRULART,... à monseigneur de Vulcob,... De Paris, ce XVIIe jour de may 1576 » ; 25 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le XVe jour de may 1576 » ; 26 Lettre de « CATERINE [DE MEDICIS]... à monseigneur de Vulcob,... Escript à Paris, le deuxe jour de juing 1576 » ; 27 Lettre de HENRI II « à Mr le mareschal de Brissac, du XXIIIe decembre 1558 ». Copie ; 28 Lettre de HENRI II « au Sr don Francisque d'Est, du Xme de decembre 1558 ». Copie ; 29 Lettre de HENRI II « à M. de Burye, du XXIIIe decembre 1558 ». Copie ; 30 Lettre de HENRI II « à monseigneur d'Angoulesme ». Copie ; 31 Lettre de « Mr le cardinal au Sr Don Francisque d'Est, du Xe decembre 1558 ». Copie ; 32 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le deuxiesme jour de may 1576 » ; 33 Lettre de « HENRY [III]... à monseigneur de Vulcob,... Escript à Paris, le VIIIe jour de juing 1576 » ; 34 Lettre de « BRULART,... à monsieur de Vulcob,... De Paris, ce deuxe jour d'avril 1576 » ; 35 Lettre de « CATERINE [DE MEDICIS]... à monseigneur de Vulcob,... Escript à Paris, le XXe jour de juillet 1576 » ; 36 Lettre de « CATERINE [DE MEDICIS]... à monseigneur de Vulcob,... Escript au chasteau de Boulongne, le XVIe jour de juing 1572 » ; 37 Lettre de « HENRY [duc D'ANJOU]... à monseigneur de Vulcob,... Escript au chasteau de Boulongne, le XVIe jour de juing 1572 »

Les matinées de Brienz. Tome 1 / par H. Zschokke, Sartorius, Göthe, Tromliz, etc. ; traduites de l'allemand par W. Suckau

Collection : Collection de romans allemands

Les matinées de Brienz. Tome 3 / par H. Zschokke, Sartorius, Göthe, Tromliz, etc. ; traduites de l'allemand par W. Suckau

Collection : Collection de romans allemands

Les matinées de Brienz. Tome 4 / par H. Zschokke, Sartorius, Göthe, Tromliz, etc. ; traduites de l'allemand par W. Suckau

Collection : Collection de romans allemands

Les matinées de Brienz. Tome 2 / par H. Zschokke, Sartorius, Göthe, Tromliz, etc. ; traduites de l'allemand par W. Suckau

Collection : Collection de romans allemands

Memory mixed with desire : a preliminary study of philosophy and literature in the works of Friedrich Nietzsche and Milan Kundera

Memory Mixed with Desire: A preliminary study of Philosophy and Literature in the works of Friedrich Nietzsche and Milan Kundera Robert Spinelli Brock University, Department of Philosophy This thesis studies intertextuality in the works of Friedrich Nietzsche and Milan Kundera through the primary themes of memory and forgetting. The thesis starts with two introductory chapters that delineate memory according to Nietzsche and Kundera respectively. From here, I move into a discussion of Nietzsche's Ubermensch as an example of the type of forgetting that Nietzsche sees as a cure for the overabundance of memory that has led to Christian morality. Next, I explore the Kunderan concept of kitsch as the polar opposite of what Nietzsche has sought in his philosophy, finishing the chapter by tying the two thinkers together in a Kunderan critique of Nietzsche. The thesis ends with a chapter devoted to the Eternal Return beginning with an exegesis of Nietzsche's idea and ending with a similar exegesis of Kundera's treatment of this thought. What I suggest in this chapter is that the Eternal Return might itself be a form of kitsch even in its attempt to revalue existence.

Nietzsche's eternal recurrence of the same : the effect of logic abridgement, contradictions and inconsistencies

I will argue that the doctrine of eternal recurrence of the same no better interprets cosmology than pink elephants interpret zoology. I will also argue that the eternal-reiurn-of-the-same doctrine as what Magnus calls "existential imperative" is without possibility of application and thus futile. To facilitate those arguments, the validity of the doctrine of the eternal recurrence of the same will be tested under distinct rubrics. Although each rubric will stand alone, one per chapter, as an evaluation of some specific aspect of eternal recurrence, the rubric sequence has been selected to accommodate the identification of what I shall be calling logic abridgments. The conclusions to be extracted from each rubric are grouped under the heading CONCLUSION and appear immediately following rubric ten. Then, or if, at the end of a rubric a reader is inclined to wonder which rubric or topic is next, and why, the answer can be found at the top of the following page. The question is usually answered in the very first sentence, but always answered in the first paragraph. The first rubric has been placed in order by chronological entitlement in that it deals with the evolution of the idea of eternal recurrence from the time of the ancient Greeks to Nietzsche's August, 1881 inspiration. This much-recommended technique is also known as starting at the beginning. Rubric 1 also deals with 20th. Century philosophers' assessments of the relationship between Nietzsche and ancient Greek thought. The only experience of E-R, Zarathustra's mountain vision, is second only because it sets the scene alluded to in following rubrics. The third rubric explores .ii?.ih T jc,i -I'w Nietzsche's evaluation of rationality so that his thought processes will be understood appropriately. The actual mechanism of E-R is tested in rubric four...The scientific proof Nietzsche assembled in support of E-R is assessed by contemporary philosophers in rubric five. E-R's function as an ethical imperative is debated in rubrics six and seven.. .The extent to which E-R fulfills its purpose in overcoming nihilism is measured against the comfort assured by major world religions in rubric eight. Whether E-R also serves as a redemption for revenge is questioned in rubric nine. Rubric ten assures that E-R refers to return of the identically same and not merely the similar. In addition to assemblage and evaluation of all ten rubrics, at the end of each rubric a brief recapitulation of its principal points concludes the chapter. In this essay I will assess the theoretical conditions under which the doctrine cannot be applicable and will show what contradictions and inconsistencies follow if the doctrine is taken to be operable. Harold Alderman in his book Nietzsche's Gift wrote, the "doctrine of eternal recurrence gives us a problem not in Platonic cosmology, but in Socratic selfreflection." ^ I will illustrate that the recurrence doctrine's cosmogony is unworkable and that if it were workable, it would negate self-reflection on the grounds that selfreflection cannot find its cause in eternal recurrence of the same. Thus, when the cosmology is shown to be impossible, any expected ensuing results or benefits will be rendered also impossible. The so-called "heaviest burden" will be exposed as complex, engrossing "what if speculations deserving no linkings to reality. To identify ^Alderman p. 84 abridgments of logic, contradictions and inconsistencies in Nietzsche's doctrine of eternal recurrence of the same, I. will examine the subject under the following schedule. In Chapter 1 the ancient origins of recurrence theories will be introduced. ..This chapter is intended to establish the boundaries within which the subsequent chapters, except Chapter 10, will be confined. Chapter 2, Zarathustra's vision of E-R, assesses the sections of Thus Spoke Zarathustra in which the phenomenon of recurrence of the same is reported. ..Nihilism as a psychological difficulty is introduced in this rubric, but that subject will be studied in detail in Chapter 8. In Chapter 2 the symbols of eternal recurrence of the same will be considered. Whether the recurrence image should be of a closed ring or as a coil will be of significance in many sections of my essay. I will argue that neither symbolic configuration can accommodate Nietzsche's supposed intention. Chapter 3 defends the description of E-R given by Zarathustra. Chapter 4, the cosmological mechanics of E-R, speculates on the seriousness with which Nietzsche might have intended the doctrine of eternal recurrence to be taken. My essay reports, and then assesses, the argument of those who suppose the doctrine to have been merely exploratory musings by Nietzsche on cosmological hypotheses...The cosmogony of E-R is examined. In Chapter 5, cosmological proofs tested, the proofs for Nietzsche's doctrine of return of the same are evaluated. This chapter features the position taken by Martin ' Heidegger. My essay suggests that while Heidegger's argument that recurrence of the same is a genuine cosmic agenda is admirable, it is not at all persuasive. Chapter 6, E-R is an ethical imperative, is in essence the reporting of a debate between two scholars regarding the possibility of an imperative in the doctrine of recurrence. Their debate polarizes the arguments I intend to develop. Chapter 7, does E-R of the same preclude alteration of attitudes, is a continuation of the debate presented in Chapter 6 with the focus shifted to the psychological from the cosmological aspects of eternal recurrence of the same. Chapter 8, Can E-R Overcome Nihilism?, is divided into two parts. In the first, nihilism as it applies to Nietzsche's theory is discussed. ..In part 2, the broader consequences, sources and definitions of nihilism are outlined. My essay argues that Nietzsche's doctrine is more nihilistic than are the world's major religions. Chapter 9, Is E-R a redemption for revenge?, examines the suggestion extracted from Thus Spoke Zarathustra that the doctrine of eternal recurrence is intended, among other purposes, as a redemption for mankind from the destructiveness of revenge. Chapter 10, E-R of the similar refuted, analyses a position that an element of chance can influence the doctrine of recurrence. This view appears to allow, not for recurrence of the same, but recurrence of the similar. A summary will recount briefly the various significant logic abridgments, contradictions, and inconsistencies associated with Nietzsche's doctrine of eternal recurrence of the same. In the 'conclusion' section of my essay my own opinions and observations will be assembled from the body of the essay.

Desire and the paths of recognation [sic] in Hegel's intersubjectivity

This thesis poses two fundamental issues regarding Hegel's philosophy of intersubjectivity. Firstly, it examines Kojeve's problematic interpretation of Hegelian intersubjectivity as being solely rooted in the dialectic of lordship and bondage. It is my contention that Kojeve conflates the concepts of recognition {Anerkennung) with that of desire (Begierde), thereby reducing Hegel's philosophy of intersubjectivity to a violent reduction of the other to the same. This is so despite the plenary of examples Hegel uses to define intersubjectivity as the mutual (reciprocal) recognition between the self and the other. Secondly, it examines Hegel's use of Sophocles' Antigone to demonstrate the notion of the individual par excellence. I contend that Hegel's use of Antigone opens a new methodological framework through which to view his philosophy of intersubjectivity. It is Antigone that demonstrates the upheaval of an economy of exchange between the self and the other, whereby the alterity of the other transcends the self Ultimately, Hegel's philosophy of intersubjectivity must be reexamined, not only to dismiss Kojeve's problematic interpretation, but also to pose the possibility that Hegel's philosophy of intersubjectivity can viably account for a philosophy of the other that has a voice in contemporary philosophical debate.

On affirmation and becoming : a Deleuzian reading of Nietzsche's critique of nihilism

The main thrust of this thesis is the re-exploration of Friedrich Nietzsche's "critique of nihilism" through the lenses of Gilles Deleuze. A Deleuzian reading of Nietzsche is motivated by a post-deconstrnctive style of interpretation, inasmuch as Deleuze goes beyond, or in between, henneneutics and deconstrnction. Deleuze's post-deconstrnctive reading of Nietzsche is, however, only secondary to the main aim of this thesis. The primary thrust of this study is the critique of a way of thinking characterized by Nietzsche as nihilistic. Therefore, it should be noted that this study is not about Deleuze's reading per se; rather, it is an appraisal of Nietzsche's "critique of nihilism" using Deleuze's experimental reading. We will accrue Nietzsche's critique and Deleuze's post-deconstrnctive reading in order to appraise Nietzsche's critique itself. Insofar as we have underscored Deleuze's purported experimentation of Nietzschean themes, this study is also an experiment in itself. Through this experimentation, we will find out whether it is possible to partly gloss Nietzsche's critique of nihilism through Deleuzian phraseology. Far from presenting a mere exposition of Nietzsche's text, we are, rather, re-reading, that is, re-evaluating Nietzsche's critique of nihilism through Deleuze's experimentation. This is our way of thinking with Nietzsche. Nihilism is the central problem upon which Nietzsche's philosophical musings are directed; he deems nihilism as a cultural experience and, as such, a phenomenon to be reckoned with. In our reconstruction of Nietzsche's critique of nihilism, we locate two related elements which constitute the structure of the prescription of a cure, Le., the ethics of affirmation and the ontology of becoming. Appraising Nietzsche's ethics and ontology amounts to clarifying what Deleuze thinks as the movement from the "dogmatic image of thought" to the "new image of thought." Through this new image of thought, Deleuze makes sense of a Nietzschean counterculture which is a perspective that resists traditional or representational metaphysics. Deleuze takes the reversal of Platonism or the transmutation of values to be the point of departure. We have to, according to Deleuze, abandon our old image of the world in order to free ourselves from the obscurantism of foundationalist or essentialist thinking. It is only through the transmutation of values that we can make sense of Nietzsche's ethics of affirmation and ontology of becoming. We have to think of Nietzsche's ethics as an "ethics" and not a moral philosophy, and we have to think of his ontology as 1/ ontology" and not as metaphysics. Through Deleuze, we are able to avoid reading Nietzsche as a moral philosopher and metaphysician. Rather, we are able to read Nietzsche as one espousing an ethical imperative through the thought of the eternal return and one advocating a theory of existence based on an immanent, as opposed to transcendent, image of the world.

The seasons of Zarathustra and their correspondence to the metamorphoses of the spirit

Nietzsche employed metaphors frequently throughout his works. This is especially true in Thus Spoke Zarathustra. Although this is often aesthetically pleasing, it can be very difficult for the reader to understand the nuances and interconnections with the various metaphors. This is generally considered one of the main drawbacks of Thus Spoke Zarathustra. While it is beautifully written in a style that is incomparable today, much of what it is attempting to communicate is lost on the reader. This thesis explores the connection between the metamorphoses of the spirit and the seasons in Thus'Spoke Zarathustra, with the camel spirit corresponding to autumn, the lion spirit with winter, the child spirit with spring, and finally the Overman with summer. Although the Overman is not included among the three metamorphoses of the spirit, it will be argued that the Overman is a separate metamorphosis and must not be conflated with the child spirit despite their similarities. While Thus Spoke Zarathustra will be the primary text used, Nietzsche's other works will be employed to demonstrate that this connection between the metamorphoses of the spirit and the seasons runs through much of his thought. By demonstrating how the seasons are used in Thus Spoke Zarathustra, a deeper understanding of the work will be revealed. Further, this thesis will demonstrate that it is an intentional connection, and not merely coincidental or something that has been constructed and imposed upon the work. Bringing this correspondence between the metamorphoses of the spirit and the seasons to light will result in the need to rethink particular notions of Nietzsche's philosophy. The most apparent involves the Overman and the process of overcoming. Although the Overman has often been viewed as "the end" in the cycle of metamorphoses, it will be argued that this is not the case. The typical interpretation of the metamorphoses of the spirit regard it as a linear progression; however, it will be shown that the metamorphoses of the spirit is cyclical with the camel, lion, and child spirits endlessly repeating, much like the seasons.